“But what frightened you in this discussion of laughter? You cannot eliminate laughter by eliminating the book.”
“No, to be sure. But laughter is weakness, corruption, the foolishness of our flesh. It is the peasant’s entertainment, the drunkard’s license; even the church in her wisdom has granted the moment of feast, carnival, fair, this diurnal pollution that releases humors and distracts from other desires and other ambitions. ... Still, laughter remains base, a defense for the simple, a mystery desecrated for the plebeians. The apostle also said as much: it is better to marry than to burn. Rather than rebel against God’s established order, laugh and enjoy your foul parodies of order, at the end of the meal, after you have drained jugs and flasks. Elect the king of fools, lose yourselves in the liturgy of the ass and the pig, play at performing your saturnalia head down. ... But here, here”—now Jorge struck the table with his finger, near the book William was holding open—“here the function of laughter is reversed, it is elevated to art, the doors of the world of the learned are opened to it, it becomes the object of philosophy, and of perfidious theology. ... You saw yesterday how the simple can conceive and carry out the most lurid heresies, disavowing the laws of God and the laws of nature. But the church can deal with the heresy of the simple, who condemn themselves on their own, destroyed by their ignorance. The ignorant madness of Dolcino and his like will never cause a crisis in the divine order. He will preach violence and will die of violence, will leave no trace, will be consumed as carnival is consumed, and it does not matter whether during the feast the epiphany of the world upside down will be produced on earth for a brief time. Provided the act is not transformed into plan, provided this vulgar tongue does not find a Latin that translates it. Laughter frees the villein from fear of the Devil, because in the feast of fools the Devil also appears poor and foolish, and therefore controllable. But this book could teach that freeing oneself of the fear of the Devil is wisdom. When he laughs, as the wine gurgles in his throat, the villein feels he is master, because he has overturned his position with respect to his lord; but this book could teach learned men the clever and, from that moment, illustrious artifices that could legitimatize the reversal. Then what in the villein is still, fortunately, an operation of the belly would be transformed into an operation of the brain. That laughter is proper to man is a sign of our limitation, sinners that we are. But from this book many corrupt minds like yours would draw the extreme syllogism, whereby laughter is man’s end! Laughter, for a few moments, distracts the villein from fear. But law is imposed by fear, whose true name is fear of God. This book could strike the Luciferine spark that would set a new fire to the whole world, and laughter would be defined as the new art, unknown even to Prometheus, for canceling fear To the villein who laughs, at that moment, dying does not matter: but then, when the license is past, the liturgy again imposes on him, according to the divine plan, the fear of death. And from this book there could be born the new destructive aim to destroy death through redemption from fear. And what would we be, we sinful creatures, without fear, perhaps the most foresighted, the most loving of the divine gifts? For centuries the doctors and the fathers have, secreted perfumed essences of holy learning to redeem, through the thought of that which is lofty, the wretchedness and temptation of that which is base. And this book—considering comedy a wondrous medicine, with its satire and mime, which would produce the purification of the passions through the enactment of defect, fault, weakness—would induce false scholars to try to redeem the lofty with a diabolical reversal: through the acceptance of the base. This book could prompt the idea that man can wish to have on earth (as your Bacon suggested with regard to natural magic) the abundance of the land of Cockaigne. But this is what we cannot and must not have. Look at the young monks who shamelessly read the parodizing buffoonery of the Coena Cypriani. What a diabolical transfiguration of the Holy Scripture! And yet as they read it they know it is evil. But on the day when the Philosopher’s word would justify the marginal jests of the debauched imagination, or when what has been marginal would leap to the center, every trace of the center would be lost. The people of God would be transformed into an assembly of monsters belched forth from the abysses of the terra incognita, and at that moment the edge of the known world would become the heart of the Christian empire, the Arimaspi on the throne of Peter, Blemmyes in the monasteries, dwarfs with huge bellies and immense heads in charge of the library! Servants laying down the law, we (but you, too, then) obeying, in the absence of any law. A Greek philosopher (whom your Aristotle quotes here, an accomplice and foul auctoritas) said that the seriousness of opponents must be dispelled with laughter, and laughter opposed with seriousness. The prudence of our fathers made its choice: if laughter is the delight of the plebeians, the license of the plebeians must be restrained and humiliated, and intimidated by sternness. And the plebeians have no weapons for refining their laughter until they have made it an instrument against the seriousness of the spiritual shepherds who must lead them to eternal life and rescue them from the seductions of belly, pudenda, food, their sordid desires. But if one day somebody, brandishing the words of the Philosopher and therefore speaking as a philosopher, were to raise the weapon of laughter to the condition of subtle weapon, if the rhetoric of conviction were replaced by the rhetoric of mockery, if the topics of the patient construction of the images of redemption were to be replaced by the topics of the impatient dismantling and upsetting of every holy and venerable image—oh, that day even you, William, and all your knowledge, would be swept away!”
“Why? I would match my wit with the wit of others. It would be a better world than the one where the fire and red-hot iron of Bernard Gui humiliate the fire and red-hart iron of Dolcino.”
“You yourself would by then be caught in the Devil’s plot. You would fight on the other side at the field of Armageddon, where the final conflict must take place. But by that day the church must be able to impose once again its rule on the conflict. Blasphemy does not frighten us, because even in the cursing of God we recognize the deformed image of the wrath of Jehovah, who curses the rebellious angels. We are not afraid of the violence of those who kill the shepherds in the name of some fantasy of renewal, because it is the same violence as that of the princes who tried to destroy the people of Israel. We are not afraid of the severity of the Donatists, the mad suicide of the Circumcellions, the lust of the Bogomils, the proud purity of the Albigensians, the flagellants’ need for blood, the evil madness of the Brothers of the Free Spirit: we know them all and we know the root of their sins, which is also the root of our holiness. We are not afraid, and, above all, we know how to destroy them—better, how to allow them to destroy themselves, arrogantly carrying to its zenith the will to die that is born from their own nadir. Indeed, I would say their presence is precious to us, it is inscribed in the plan of God, because their sin prompts our virtue, their cursing encourages our hymn of praise, their undisciplined penance regulates our taste for sacrifice, their impiety makes our piety shine, just as the Prince of Darkness was necessary, with his rebellion and his desperation, to make the glory of God shine more radiantly, the beginning and end of all hope. But if one day—and no longer as plebeian exception, but as ascesis of the learned, devoted to the indestructible testimony of Scripture—the art of mockery were to be made acceptable, and to seem noble and liberal and no longer mechanical; if one day someone could say (and be heard), ‘I laugh at the Incarnation,’ then we would have no weapons to combat that blasphemy, because it would summon the dark powers of corporal matter, those that are affirmed in the fart and the belch, and the fart and the belch would claim the right that is only of the spirit, to breathe where they list!”
“Lycurgus had a statue erected to laughter.”
“You read that in the libellus of Cloritian, who tried to absolve mimes of the sin of impiety, and tells how a sick man was healed by a doctor who helped him laugh. What need was there to heal him, if God had established that his earthly day had reache
d its end?”
“I don’t believe the doctor cured him. He taught him to laugh at his illness.”
“Illness is not exorcised. It is destroyed.”
“With the body of the sick man.”
“If necessary.”
“You are the Devil,” William said then.
Jorge seemed not to understand. If he had been able to see, I would say he stared at his interlocutor with a dazed look. “I?” he said.
“Yes. They lied to you. The Devil is not the Prince of Matter; the Devil is the arrogance of the spirit, faith without smile, truth that is never seized by doubt. The Devil is grim because he knows where he is going, and, in moving, he always returns whence he came. You are the Devil, and like the Devil you live in darkness. If you wanted to convince me, you have failed. I hate you, Jorge, and if I could, I would lead you downstairs, across the ground, naked, with fowl’s feathers stuck in your asshole and your face painted like a juggler and a buffoon, so the whole monastery would laugh at you and be afraid no longer. I would like to smear honey all over you and then roll you in feathers, and take you on a leash to fairs, to say to all: He was announcing the truth to you and telling you that the truth has the taste of death, and you believed, not in his words, but in his grimness. And now I say to you that, in the infinite whirl of possible things, God allows you also to imagine a world where the presumed interpreter of the truth is nothing but a clumsy raven, who repeats words learned long ago.”
“You are worse than the Devil, Minorite,” Jorge said. “You are a clown, like the saint who gave birth to you all. You are like your Francis, who de toto corpore fecerat linguam, who preached sermons giving a performance like a mountebank’s, who confounded the miser by putting fold pieces in his hand, who humiliated the nuns’ devotion by reciting the ‘Miserere’ instead of the sermon, who begged in French, and imitated with a piece of wood the movements of a violin player, who disguised himself as a tramp to confound the gluttonous monks, who flung himself naked in the snow, spoke with animals and plants, transformed the very mystery of the Nativity into a village spectacle, called the lamb of Bethlehem by imitating the bleat of a sheep. ... It was a good school. Was that Friar Diotisalvi of Florence not a Minorite?”
“Yes.” William smiled. “The one who went to the convent of the preachers and said he would not accept food if first they did not give him a piece of Brother John’s tunic to preserve as a relic, and when he was given it he wiped his behind and threw it in the dung-heap and with a stick rolled it around in the dung, shouting: Alas, help me, brothers, because I dropped the saint’s relic in the latrine!”
“This story amuses you, apparently. Perhaps you would like to tell me also the one about that other Minorite Friar Paul Millemosche, who one day fell full length on the ice; when his fellow citizens mocked him and one asked him whether he would not like to lie on something better, he said to the man: Yes, your wife ... That is how you and your brothers seek the truth.”
“That is how Francis taught people to look at things from another direction.”
“But we have disciplined them. You saw them yesterday, your brothers. They have rejoined our ranks, they no longer speak like the simple. The simple must not speak. This book would have justified the idea that the tongue of the simple is the vehicle of wisdom. This had to be prevented, which I have done. You say I am the Devil, but it is not true: I have been the hand of God.”
“The hand of God creates; it does not conceal.”
“There are boundaries beyond which it is not permitted to go. God decreed that certain papers should bear the words ‘hic sunt leones.’ ”
“God created the monsters, too. And you. And He wants everything to be spoken of.”
Jorge reached out his shaking hands and drew the book to him. He held it open but turned it around, so that William could still see it in the right position. “Then why,” he said, “did He allow this text to be lost over the course of the centuries, and only one copy to be saved, and the copy of that copy, which had ended up God knows where, to remain buried for years in the hands of an infidel who knew no Greek, and then to lie abandoned in the secrecy of an old library, where I, not you, was called by Providence to find it and to hide it for more years still? I know, I know as if I saw it written in adamantine letters, with my eyes, which see things you do not see, I know that this was the will of the Lord, and I acted, interpreting it. In the name of the Father, of the Son, and of the Holy Ghost.”
NIGHT
In which the ecpyrosis takes place, and because of excess virtue the forces of hell prevail.
The old man was silent. He held both hands open on the book, as if caressing its pages, flattening them the better to read them, or as if he wanted to protect the book from a raptor’s talons.
“All of this, in any case, has been to no avail,” William said to him. “Now it is over. I have found you, I have found the book, and the others died in vain.”
“Not in vain,” Jorge said. “Perhaps there were too many of them. And if you needed proof that this book is accursed, you have had it. And to ensure they have not died in vain, one more death will not be too many.”
He spoke, and with his fleshless, diaphanous hands he began slowly tearing to strips and shreds the limp pages of the manuscript, stuffing them into his mouth, slowly swallowing as if he were consuming the host and he wanted to make it flesh of his flesh.
William looked at him, fascinated, and seemed not to grasp what was happening. Then he recovered himself and leaned forward, shouting, “What are you doing?” Jorge smiled, baring his bloodless gums, as a yellowish slime trickled from his pale lips over the sparse white hairs on his chin.
“You were awaiting the sound of the seventh trumpet, were you not? Now listen to what the voice says: Seal what the seven thunders have said and do not write it, take and devour it, it will make bitter your belly but to your lips it will be sweet as honey. You see? Now I seal that which was not to be said, in the grave I become.”
He laughed, he, Jorge. For the first time I heard him laugh. ... He laughed with his throat, though his lips did not assume the shape of gaiety, and he seemed almost to be weeping. “You did not expect it, William, not this conclusion, did you? This old man, by the grace of God, wins once more, does he not?” And as William tried to take the book away from him, Jorge, who sensed the movement, feeling the vibration of the air, drew back, clasping the volume to his chest with his left hand while his right went on tearing the pages and cramming them into his mouth.
He was on the other side of the table, and William, who could not reach him, tried abruptly to move around the obstacle. But he knocked over his stool, catching his habit in it, so that Jorge was able to perceive the disturbance. The old man laughed again, louder this . time, and with unexpected rapidity thrust out his right hand, groping for the lamp. Guided by the heat, he reached the flame and pressed his hand over it, unafraid of pain, and the light went out. The room was plunged into darkness, and for the last time we heard the laughter of Jorge, who said, “Find me now! Now I am the one who sees best!” Then he was silent and did not make another sound, moving with those silent footsteps that always made his appearances so unexpected; and we heard only, from time to time, in different parts of the room, the sound of the tearing paper.
“Adso!” William cried. “Stay by the door. Don’t let him go out!”
But he had spoken too late, because I, who for some moments had been yearning to fling myself on the old man, had jumped forward when the darkness fell, trying to circle the table on the side opposite the one around which my master had moved. Too late I realized I had enabled Jorge to gain the door, because the old man could move in the dark with extraordinary confidence. We heard a sound of tearing paper behind us—somewhat muffled, because it came from the next room. And at the same time we heard another sound, a harsh, progressive creaking, the groan of hinges.
“The mirror!” William cried. “He is shutting us inside!” Led by the sound, we both rushed t
oward the entrance; I stumbled over a stool and bruised my leg but paid no heed, because in a flash I realized that if Jorge shut us in we would never get out: in the darkness we would never find the way to open the door, not knowing what had to be maneuvered on this side, or how.
I believe William moved with the same desperation as I did, because I felt him beside me as both of us, reaching the threshold, pressed ourselves against the back of the mirror, which was closing toward, us. We arrived in time; the door stopped, then gave way and reopened. Obviously Jorge, sensing the conflict was unequal, had left. We came out of the accursed room, but now we had no idea where the old man was heading, and the darkness was still complete.
All of a sudden I remembered: “Master! I have the flint with me!”
“What are you waiting for, then?” William cried. “Find the lamp and light it!” I rushed back in the darkness, into the finis Africae, groping for the lamp. I found it at once, by divine miracle, then dug inside my scapular and pulled out the flint. My hands were trembling, and two or three times I failed before I was able to light it, as William gasped at the door, “Hurry, hurry!” Finally I made a light.
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